ŠĻą”±į>ž’ ] _ ž’’’D E F G H I J K L M N O P Q R S T U V W X Y Z [ \ ’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’ģ„Į#` šæ{…bjbj\.\. 4–>D>DŅi’’’’’’¤¤¤¤¤¤¤¤ø|N|N|N|NTŠRĢø¤ÅöØbØbØbØbØbƒcƒcƒcCĆEĆEĆEĆEĆEĆEĆ$šĘhɂiĆõ¤ƒcƒcƒcƒcƒciƤ¤ØbØbŪ^Å£c£c£cƒc¤Øb¤ØbCĆ£cƒcCĆ£c£c¤¤£cØbœb %Łp ,Ē|N“c£cæc„_tÅ0¤Å£c„É£c„É£c„ɤ£cƒcƒc£cƒcƒcƒcƒcƒciĆiĆ£cƒcƒcƒc¤ÅƒcƒcƒcƒcøøøÄJ|Nøøø|Nøøø¤¤¤¤¤¤’’’’ COMMENTARIES THE FOUR LAST BOOKS OF MOSES IN THE FORM OF A HARMONY BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COMPARED WITH THE FRENCH EDITION ; WITH ANNOTATIONS, ETC., BY THE REV. CHARLES WILLIAM BIUGHAM, M.A. EECTOR OF MELCOMBE-BOBSiy, DORSET, AND FORMERLY FELLOW OF HEW COLLEGE, OXFORD VOLUME FOURTH BAKER BOOK HOUSE Grand Rapids, Michigan THE FOUR LAST BOOKS OF MOSES ARKANGED IN THE FOEM 01' A HARMONY, WITH COMMENTARIES. DEUTERONOMY, CHAPTER I. G. The Lord our God spake unto C. Jehova Deus noster loquutus us in Horeb, saying, Ye have dwelt est nobis in Horeb, dicendo: Sat long enough in this mount: vobis est habitasse in monte isto. 7. Turn you, and take your jour- 7. Vertite vos, et proficiscimini, ney, and go to the mount of the et ite ad montera Amorrhseorum, et Amorites, and unto all the places ad omnes vicinos ejus, in solitudine, nigh thereunto, in the plain, in the in monte, et planitie, et meridie, hills, and in the vale, and in the et in littore maris, terram Chenansei south, and by the sea-side, to the a Lebanon usque ad flumen mag-land of the Canaanites, and unto num flumen Euphraten. Lebanon, unto the great river, the river Euphrates. 8. Behold, I have set the land be- 8. Vide, dedi corara vobis terram, fore you: go in and possess the land ingredimini, et possidete terram illam which the Lord sware unto your quam juravit Jehova patribus ves-fathers, Abraham, Isaac, and Jacob, tris, Abraham, Isaac et Jacob, se to give unto them, and to their seed daturum eis, et semini eorum post after them. ipsos. 6. The Lord our God spake to us in Horeb. In this Second Narration, Moses expressly declares that God not only gave them a visible sign, by uplifting the cloud, but that He also verbally commanded the people to leave Mount Sinai, and to set about the performance of the rest of their journey. God says, then, that enough time had been spent in one place j1 for, before they left it, an entire year had passed 1 ~ Et non sans cause ;" and not without reason.— Fr. 6 calvin's haemony of the four deut. i. 6. away there. Although there were eleven days'journey before them before they would arrive at Kadesh-barnea, nevertheless, lest anything should delay the people, who were naturally but too indolent, He stimulates them by setting before them the ease with which it might be accomplished, telling them that they had but to lift up their feet and advance, in order to attain the promised rest. NUMBERS, CHAPTER IX. 17. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. 18. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. 19. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. 20. And so it was, when the cloud was a few days upon the tabernacle; according to the commandment of the Lord they abode in their tents, and according to the commandment of the Lord they journeyed. 21. And so it was, when the cloud abode from even unto the morning, and that the cloud was taken up in the morning, then they journeyed: whether it was by day or by night that the cloud was taken up, they journeyed. 22. Or whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, remaining thereon, the children of Israel abode in their tents, and journeyed not: but when it was taken up, they journeyed. 23. At the commandment of the Lord they rested in the tents, and 17. Quum discederet nubes a tabernaculo, postea proficiscebantur filii Israel: atque in loco ubi mane-bat nubes, illic castrametabantur filii Israel. 18. Ad os Jehovse proficiscebantur filii Israel, et ad os Jehovse castrametabantur: cunctis diebus quibus stabat nubes supra tabernaculum, manebant. 19. Quum autem moram trahebat nubes supra tabernaculum diebus multis, tune observabant filii Israel custodiam Jehovse, et non proficiscebantur. 20. Quando autem nubes paucis diebus erat super tabernaculum, ad os Jehovse manebant, et ad os Jehovse proficiscebantur. 21. Quando igitur erat nubes a vespera usque mane, ascendebat autem nubes mane, tune proficiscebantur : aut si nocte et die, et postea ascendebat nubes, tune proficiscebantur. 22. Aut duobus diebus, aut mense, aut anno, quando moram trahebat nubes super tabernaculum, manendo super illud, in castris manebant filii Israel, nee proficiscebantur: si autem ilia ascendebat, tune proficiscebantur. 23. Ad os Jehovse castrameta-bantur, et ad os Jehovse proficisce- THE HISTORY. LAST BOOKS OP THE PENTATEUCH. 7 at the commandment of the Lord bantur : custodiam Jehovse serva- they journeyed: they kept the charge bant ad os Jehovse per manum of the Lord, at the commandment Mosis. of the Lord by the hand of Moses. Exod. xl. 36. And when the cloud 36. Quum recederet nubes a taber- was taken up from over the taber- naculo, proficiscebantur filii Israel in nacle, the children of Israel went cunctis profectionibus suis : onward in all their journeys: 37. But if the cloud were not 37. Quod si non recederet nubes, taken up, then they journeyed not non proficiscebantur usque ad diem till the day that it was taken up. qua recedebat. 38. For the cloud of the Lord was 38. Quia nubes Jehovse erat super upon the tabernacle by day, and fire tabernaculum interdiu, ignis vero was on it by night, in the sight of noctu in eo, coram oculis totius all the house of Israel, throughout domus Israel, in cunctis profectioni-all their journeys. bus eorum. 17. And when the cloud was taken up from the tabernacle. Moses before informed us that the tabernacle was so distinguished by a visible miracle, that God made it manifest that He dwelt there : not that He left heaven and removed to that earthly house, but in order to be nigh to His people by the presence of His power and grace, whenever He was invoked by them. He now reports another miracle, that God, by uplifting the cloud, gave a sign, as it were, by which He commanded them to strike the camp; and when the cloud rested on the tabernacle, it was a sign that they should abide where they were. Here, however, a question arises; since it has been already said that, immediately after their departure from Egypt, the cloud was like a banner to direct the march of the people, it follows that they were not now for the first time admonished by its being lifted up to collect their baggage, and ordered as it were to advance. The answer is easy, that the people were indeed previously directed by the sight of the cloud, as we have seen ; but that here a new fact is related, viz., that since the tabernacle was set up, the cloud, which hitherto was suspended in the air and went before the camp, now settled on the sanctuary: for a fresh acquisition of grace is here proclaimed by the more certain and conspicuous sign, as if God shewed Himself more closely and familiarly as the leader of the people. Although, therefore, the cloud had been the director of their march from its very commencement, yet it more fully illus- 8 calvin's harmony of the four numb. ix. 19. trated the glory of the tabernacle when it proceeded from thence. 18. At the commandment of the Lord.1 The mouth is here used by metonymy for the speech ; nor does there appear to me to be so much harshness in the Hebraism, but that it may be appropriately retained. But it is asked whether God actually spoke or not; for the word mouth is often repeated. It is indeed likely that Moses was instructed but once what was meant by the removal or remaining of the cloud; yet I doubt not but that the name of word, or commandment, was given to the sign, inasmuch as God speaks as much to the eyes by outward signs as He does to the ears by His voice. Still, from this mode of expression we may gather that the use of signs2 is perverted and nullified, unless they are taken to be visible doctrine, as Augustin writes. The repetition, which certainly has no little force, shews how worthy this is of observation. 19. Then the children kept the charge of the Lord. Some,3 in my opinion, extend this too far, thinking that when the cloud tarried, the children of Israel, being as it were at leisure, employed themselves in the worship of God ; but I restrict it rather to that heedfulness which is then praised at some length. To keep the charge (citstodiam,) then, is equivalent to regaining the will of God with the greatest earnestness and care. For, when the cloud had begun to rest in any place, the people knew that they were to remain there; but if on the next day they were not 1 " At the mouth of the Lord."—Lai. z " Des sacremens."—Fr. I cannot find that Augustin anywhere uses the exact words which C. here attributes to him. In his Tract, in Evang. Johan.. lxxx. § 3, however, he says, " Detrahe verbum, et quid est aqua nisi aqua? Accedit verbum ad elementum, et fit sacramentum, ctiam ipsum tanquam visibile verbum." (Edit. Bened. vol. iii. part. 2, p. 703.) And again, Contra Faustum. lib. xix. cap. xvi. : ' %' Quid enim sunt aliud quseque corporalia sacramenta, nisi quaadam quasi verba visibiliaf &c. Vol. viii. 321. Both these passages are quoted by C. Inst. iv., xiv. § 6. s Dathe agrees with Malvenda and other ancient commentators in adopting the opinion here rejected by C. " The sense of the passage (he says) is, that the Israelites set up the holy tabernacle, and observed the holy rites, it' they were detained for many days in one place; but if for a short time only, the tabernacle was not set up. Whether this was to be the case or not was indicated to them by Moses, according to ver. 23." THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 9 attentive, the cloud might vanish, and thus their neglect and carelessness might deprive them of this incomparable advantage. To this end it is said immediately afterwards that, If for one day, or more, or even for a month, or a year, the cloud stood still, the people was, as it were, tied to the spot. The old interpreter1 has not badly rendered it, "The children of Israel were upon the watch;" since day and night they anxiously expected the time when God would command them to move forward. The last verse of the chapter confirms this sense, where it is again added, that " they kept the charge of the Lord at His mouth by the hand of Moses:" whence it appears that Moses was God's interpreter, so that they might set forth on their march whenever the cloud being lifted up pointed out to them the way. Nor can it be doubted but that it preceded them ; so that they might know in what direction God would have them proceed, and whither they were to go. Moreover, it must be observed that in both respects it is counted worthy of praise in the people, that they should either journey, or continue where they were, at God's command. Thus is that absurd activity condemned which engages itself in endless work ; as if men could only obey God by turmoil. Whereas it is sometimes no less a virtue to rest, when it so pleases God.2 Exod. xl. 38. For the cloud of the Lord was on the tabernacle. Moses more distinctly explains what he had said generally respecting the cloud, viz,, that by night a fiery column appeared, because the cloud would not have been visible amidst the darkness. A second explanation is also added, that this did not happen once or twice only, but " in all their journeys;" so that they were never without a sight of the cloud, which might be a witness of God's presence, whether, being settled on the tabernacle, it commanded them to rest, or, by its ascension, gave them the sign for removing the eamp. Now, the equability of this proceeding, in all the variety of times and marches, did not a little conduce to 1 I.e., the Vulgate: "Erant filii Israel in excubiis Domini." ' " They also serve, who only stand, and wait."—Milton; Sonnet on his blindness. 10 calvin's harmony of the four numb. x. 29. certainty ; for, if the cloud had daily accomplished the same course, this very regularity would have obscured the power of God ; but when for a whole year it did not move, and then frequently proceeded to a new place, and now by its guidance pointed out a longer journey, now a shorter one, by this very diversity the paternal care of God, who was never unmindful of His people, more conspicuously manifested itself. NUMBERS, CHAPTER X. 29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father-in-law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. 30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. 31. And he said, Leave us not, I pray thee; forasmuch as thou know-est how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. 32. And it shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee. 33. And they departed from the mount of the Lord three days' journey : and the ark of the covenant of the Lord went before them in the three days' journey, to search out a resting-place for them. 34. And the cloud of the Lord was upon them by day, when they went out of the camp. 35. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. 36. And when it rested, he said, Return, 0 Lord, unto the many thousands of Israel. 29. Dixit autem Moses ad Hobab filium Reuel Madianitse soceri sui, Nos proficiscimur ad locum de quo dixit Jehova, Ilium dabo vobis: veni nobiscum, et benefaciemus tibi: quia Jehova loquutus est beneficen-tiam super Israelem. 30. Respondit autem ei, Non ve-niam: sed ad terram meam, et ad natale solum meum ibo. 31. Tune dixit, Ne derelinquas nos: quia propterea nosti mansiones uostras in deserto, et fuisti nobis pro oculis. 32. Quum autem veneris nobiscum, et evenerit nobis bonum illud quod benefacturus est Jehova nobis, turn benefaciemus tibi. 33. Profecti sunt itaque a monte Jehovce via trium dierum: et area foederis Jehovse proficiscebatur ante eos via trium dierum illorum, ad ex-plorandam illis requiem. 34. Et nubes Jehovse erat super eos interdiu, dum proficiscerentur e castris. 35. Quum autem coepit proficisci area, dicebat Moses, Surge Jehova, et despergantur inimici tui, et fugi-ant odio habentes te a facie tua: 36. Quando vero requiescebat, dicebat, Revertere Jehova ad decem millia millium Israelis. 29. And Hoses said unto Hobab the son of Raguel Very THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 11 grossly are those mistaken who have supposed Hobab * to bo Jethro, the father-in-law of Moses, whom we have already seen to have returned a few days after he had come to see him. Now, old age almost in a state of decrepitude would have been but little suited for, or equal to, such difficult labours. Moses was now eighty years old, and still far short of the age of In3 father-in-law. But all doubt is removed by the fourth chapter of Judges, where we read that the descendants of Hobab were still surviving in the land of Canaan. When, therefore, the good old man went home, he left Hobab his son—still in the vigour of life, and to whom on account of his neighbourhood, the desert-country was well known—as a companion for his son-in-law, that might be useful to him in the performance of many services. Here, however, whether wearied by delay and difficulties, or offended by the malignant and perverse spirit of the people, or preferring his home and a stationary life to those protracted wanderings, he desired to follow his father. In order, however, that we might know that he had not sought his dismissal as a mere feint, (as is often the case,2) Moses expressly states that he could not immediately prevail upon him to stay by his prayers; nay, that he was not attracted by the promises whereby Moses endeavoured to tempt him, until he had been perseveringly entreated. Although the expectation of the promised land is set before him, yet, since mention is only made of temporal and transient prosperity, it may thence be probably conjectured that he had not profited by his advantages as he should. He had seen and heard the tokens of God's awful power when the Law was given ; yet Moses urges him to come on by no other argument than that he would enjoy the riches of the land. Unless perhaps Moses desired to give him some taste of the graciousness and fatherly love of God as manifested in the temporal blessing, in order to lift up his mind to higher things. Still he merely refers to the promise of God, and 1 So De Lyra, S.M., Fagius, Tostatus, the LXX., &c. See note on Exod. ii. 18, ante, vol. i. p. 54. 2 " (Corame il adviendra souventes fois que les hommes font des renche-ris);" as it will often happen that people want to be pressed to stay.—Fr. 12 calvin's harmony of the fouu humb. x. 31. then engages that he shall share in all their good things. Nevertheless, this alone is no trifle, that he should be attracted by no uncertain hope, but by the sure enjoyment of those good things which God, who cannot, lie, had promised : for deceptive allurements often invite men to undergo labours, and to encounter perils ; but Moses brings forward God, as it were, as his surety, inasmuch as He had promised that He would give the people a fertile land, full of an abundance of all good things. At any rate, Hobab represents to us, as in a mirror, the innate disposition of the whole human race, to long for that which it apprehends by the carnal sense. It is natural to prefer our country, however barren and wretched, to other lands the most fertile and delightful: thus the Ithaca of Ulysses has passed into a proverb.' But let me now reprove another fault, viz., that, generally speaking, all set their affections on this present life : thus Hobab despises the promise of God, and holds fast to the love of his native land. 31. And he said, Leave us not, I pray thee. Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God had given his people reason to expect. "To this end" (he says) " thou hast known all our stations in the desert," which words commentators do not appear to have observed or understood; for they translate them simply, "for thou hast known/' as if Moses desired to retain Hobab to be of use to himself, whereas there is more than one causal particle here;2 and thus it is literally, 'Since, for this cause, thou hast known all our resting-places," &c. Its meaning, then, is as follows, that Hobab was ill-advised for his own interest; for he had borne many inconveniences, for this reason, that he might at some time or other receive his recompense; as if it were said, Wherefore hast thou hitherto endured so many inconveniences whilst directing 1 " Comme l'isle en laquelle Ulysses estoit ne, n'estant qu'une poure isle, voire quasi semblable a un rocher, est venue en tin proverbe;" thus the island in which Ulysses was born, being but a poor island, indeed almost like a rock, has passed into a proverb.—Fr. See Cicero De Orat.T i. 44, and De Legg., ii. 1. 2 p"?y "O. Translated in. A. V., Gen. xviii. 5, for therefore; Judges vi. 22, for because; Jer. xxxviii. 4, for thus; and here, forasmuch as. THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 13 our course, unless that thou mightest enjoy with us the blessings of our repose ? In a word, Moses signifies that the labours of Hobab would be vain and fruitless, unless he should endure them a little while longer, until, together with the children of Israel, he should enjoy the promised inheritance. What is here said, then, does not relate to the future, as if Moses had said, Be to us instead of eyes, as thou hast been heretofore ; but by reminding him that the reward of his labours was at hand, he urges and encourages him to proceed. 38. And they departed from the mount of the Lord. He calls Sinai " the mount of the Lord," because in no other place had God's glory been so conspicuously manifested. This, I admit, it had been called by anticipation (jcara Trp6\7]yjnv) before the promulgation of the law; but this name was imposed upon it afterwards to inspire eternal reverence for the law. By " three days' journey," we must understand a continuous march of three days, for they did not pitch their tents until they reached the desert of Paran, but slept in the open air. When it is said that the ark went before them in the three days' journey, there is no reference to it3 distance, as if it was sent forward three days ahead; but that it was so placed in their van that, when the cloud settled upon it, they halted as at a station prescribed to them by God. This was the searching for a resting-place of which he speaks. 35. And it came to pass, when the ark set forward. Since their journey was by no means a peaceful one, but the attack of enemies was constantly to be dreaded, it was needful to beseech God that He would go forth as if prepared for battle. Thus, too, did Moses support their courage, lest any more immediate cause for terror should render them sluggish and inert. It is, then, as if he had prayed thus: 0 Lord, not only shew us the way, but open it to us also by the power of thy hand in the destruction of the enemies. He calls them not the enemies of the people but of God, in order that the Israelites might be assured that they fought under His auspices; for thus might both a more certain victory be expected, since the righteous God, who avenges 14 calvin's harmony of the four numb. x. 36. iniquity, was defending His own cause ; and also, it was no slight matter of consolation and rejoicing, when the people heard, that whosoever should arise to harass them unjustly were also the enemies of God, since He will protect His people as the apple of His eye. Therefore has the Prophet borrowed this passage, in order to arm the Church with confidence, and to maintain it in cheerfulness under the violent assaults of its enemies. (Ps. lxviii. 1.) Further, the analogy and similitude between the visible sign, and the thing signified, must be observed; for Moses was not so foolish as to address the Ark in these words; he only asked God to prove effectually that the Ark was a lively image of His power and glory. 36. And when it rested, he said, Return, 0 Lord. By thus praying he also exhorts the people to be patient, lest the weariness which arose from the delay should beget indignation. Otherwise it would have been annoying that the time of their journeying should be protracted, so that they would arrive the later at their rest. And we see, indeed, how their minds were exasperated, as if a slower progress was a kind of disappointment. In order, therefore, to correct this impatience, Moses reminds them that their halts were advantageous to them, so that God, dwelling at home like the father of a family, might manifest His care of them ; for the allusion is to men who take advantage of a time of repose and release from other business, to occupy themselves more unrestrainedly in paying attention to their own family. NUMBERS, CHAPTER XL 1. And when the people com- 1. Et fuit populus quasi fatiscen-plained, it displeased the Lord: and tes, displicuit in auribus Jehovse. the Lord heard it; and his anger Audivit enim Jehova, et iratus est was kindled; and the fire of the furor ejus, exarsitque ignis ipsius Lord burnt among them, and con- contra eos, consumpsitque extremum sumed them that were in the utter- castrorum. most parts of the camp. 2. And the people cried unto 2. Tune clamavit populus ad Mo-Moses ; and when Moses prayed un- sen, et oravit Moses Jehovara, et to the Lord, the fire was quenched, concidit ignis. 3. And he called the name of the 3. Vocavitque nomen illius loci place Taberah; because the fire of Taberah: quia aecensus fuerat in the Lord burnt among them. eos ignis Jehovse. THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 15 1. And when the people complained, it displeased the Lord.1 The ambiguous signification of the participle2 causes the translators to twist this passage into a variety of meanings. Since the Hebrew root jltf, aven, is sometimes trouble and labour, sometimes fatigue, sometimes iniquity, sometimes falsehood, some translate it, " The people were, as it were, complaining or murmuring." Others (though this seems to be more beside the mark) insert the adverb unjustly; as if Moses said, that their complaint was unjust, when they expostulated with God. Others render it, " being sick, (nau-seantes,") but this savours too much of affectation; others, " lying, or dealing treacherously/' Some derive it from the root rONiri, thonah, and thus explain it, " seeking occasion," which I reject as far fetched. To me the word fainting (fatiscendi) seems to suit best; for they failed, as if broken down with weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into supineness and inactivity, which was to turn their back upon God, and repudiate the promised inheritance. This sense will suit very well, and thus the proper meaning of the word will be retained. Thus, Ezekiel calls by the name ED*JXfi, theunim, those fatigues, whereby men destroy and overwhelm themselves through undertaking too much work. Still, I do not deny that, when they lay in a state of despondency, they uttered words of reproach against God ; especially since Moses says that this displeased the ears of God, and not His eyes; yet the origin of the evil was, as I have stated, that they fainted with weariness, so as to refuse to follow God any further. And the Lord heard it He more plainly declares that 1 Lat., " And the people was, as it were, fainting (fatiscentes,) it was displeasing in the ears of Jehovah." Fr. " Apres il adveint que le peuple fut comme gens discouragez, {margin, despitez,) ce que despleut aux au-reilles de l'Eternel;" afterwards it came to pass that the people were as persons discouraged (or fretted) which displeased the ears of God. ' D^JJXriD. Prof. Robertson and Simon agree in referring this participle Hithpahel to the root |3K, he groaned heavily, rather than to )1N. C, as usual, has given some of the Rabbinical expositions which he saw in S.M. njSD occurs in Judges xiv. 4., where A. V. has occasion; COND in Ezek. xxiv. 12., where Simon's Lexicon notices it as meaning wearinesses, placing this word under the root |1K.— W. 1G oalvin's harmony of the four numb. xi. 1. the people broke forth into open complaints ; and it is probable that they even cast reproaches upon God, as we infer from the heaviness of this punishment. Although some understand the word fire metaphorically for vengeance, it is more correct to take it simply according to the natural meaning of the word, i.e., that a part of the camp burnt with a conflagration sent from God. Still a question arises, what was that part or extremity of the camp which the fire seized upon ? for some think that the punishment began with the leaders themselves, whose crime was the more atrocious. Others suppose that the fire raged among the common people, from the midst of whom the murmuring arose. But I rather conjecture, as in a matter of uncertainty, that God kindled the fire in some extreme part, so as to awaken their terror, in order that there might be room for pardon ; since it is presently added, that He was content with the punishment of a few. It must, however, be remarked, that because the people were conscious of their sin, the door was shut against their prayers. Hence it is, that they cry to Moses rather than to God; and we may infer that, being devoid of repentance and faith, they dreaded to look upon God. This is the reward of a bad conscience, to seek for rest in our disquietude, and still to fly from God, who alone can allay our trouble and alarm. From the fact that God is appeased at the intercession of Moses, we gather that temporal punishment is often remitted to the wicked, although they still remain exposed to the judgment of God. When he says that the fire of the Lord was sunk down,1 for this is the proper signification of the word Vp&, shakang, he designates the way in which it was put out, and in which God's mercy openly manifested itself; as also, on the other hand, it is called the fire of God, as having been plainly kindled by Him, lest any should suppose that it was an accidental conflagration. A name also was imposed on the place, which might be a memorial to posterity both of the crime and its punishment; for Tabera is a burning, or combustion. 1 Lat., "fuisse demersum." A. V. "quenched." Margin, " Heb. sunk." " VP&, Subniergi; In profundum deprimi, comprimi, reprimi." —Buxtorf. THE HISTORY. LAST BOOKS OF THE PENTATEUCH. It 4. And the mixed multitude that was among them fell a lusting ; and the children of Israel also wept again, and said, Who shall give us flesh to eat ? 5. We remember the fish which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic : 6. But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. 7. And the manna was as coriander seed, and the colour thereof as the colour of bdellium. 8. And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. 9. And when the dew fell upon the camp in the night, the manna fell upon it. 10. Then Moses heard the people weep throughout theirfamilies,every man in the door of his tent: and the anger of the Lord was kindled greatly ; Moses was also displeased. 11. And Moses said unto the Lord, Wherefore hast thou afflicted thy servant ? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me ? 12. Have I conceived all this people ? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom (as a nursing-father beareth the sucking child) unto the land which thou swarest unto their fathers ? 13. Whence should I have flesh to give unto all this people ? for they weep unto me, saying, Give us flesh, that we may eat. 14. I am not able to bear all this people alone, because it is too heavy for me. 15. And if thou deal thus with me, kill me, I pray thee, out of hand; if I have found favour in thy sight; and let me not see my wretchedness. 4. Pjt collectio quse erat in medio ejus, concupiverunt concupiscentia, et aversi sunt: quinetiam fleverunt filii Israel, dicentes, Quis pascet nos carnibus ? 5. Recordamur piscium quos co-medebamus in iEgypto gratis, cu-cumerum, et peponum, et porrorum, et ceparum et alliorum. 6. At nunc anima nostra arida est, nee quicquam est nisi man in oculis nostris. 7. Man autem sicut coriandri semen erat, et color ejus sicut color bdellii. 8. Diffundebant autem se populus, et colligebant, et molebant in mola aut terebant in mortario, coquebant-que in olla, faciebantque ex co placentas, quarum sapor erat sicut sapor recentis olei: 9. Quum vero descenderat ros super castra, descendebat man super ipsum. 10. Audivit itaque Moses popii-lum flentem per familias : quemque ad ostium tabernaculi sui: unde ira-tus est furor Jehovre valde, ipsi quo-que Mosi displicuit. 11. Et dixit Moses ad Jehovam, Ut quid malefecisti servo tuo ? et quare non inveni gratiam in oeulis tuis, ut imponeres onus universi po-puli hujus super me? 12. An ego concepi universum populum istum? et an ego genui eum, quod dicis mihi, Porta eura in sinu tuo, quemadmodum ferre solet nutritius infantem, in terram de qua jurasti patribus ejus ? 13. Unde mihi caro ut dem uni-verso populo huic ? Flent enim ad-versum me, dicendo, Da nobis car-nes, ut comedamus. 14. Non possem ego solus ferre universum populum hunc : quia supra vires meas est. 15. Quod si ita tu facis mihi, oc-cide me quseso occidendo, si inveni gratiam in oculis tuis, et ne videam malum raentn. ] 8 calvin's harmony of the four numb. xi. 4. 4. And the mixed multitude that was among them. A new murmuring of the people is here recorded : for we gather from many circumstances that this relation is different from that which precedes : although, as evil begets evil, it is probable that after they had begun to be affected by the disease of impatience, they spitefully invented grounds for increased tedium and annoyance. Yet there was something monstrous in this madness, that, when they had just been so severely chastised, and part of the camp was even yet almost smoking, and when God was hardly appeased, they should have given way to the indulgence of lust, whereby they brought upon themselves a still more severe punishment. Unquestionably, when they again provoked God by their iniquity, the remains of the fire were still before their eyes ; whence it appears how greatly they were blinded by their obstinate wickedness. He states, indeed, that the murmuring first began among the strangers, or mixed multitude, who had mingled themselves with the Israelites, as we have seen elsewhere ; but he adds that the whole people also were led into imitation of their ungodly complainings. Hence we are taught, that the wicked and sinful should be avoided, lest they should corrupt us by their bad example ; since the contagion of vice easily spreads. At the same time also, we are wanied, that it does not at all avail to excuse us, that others are the instigators of our sin ; since it by no means profited the Israelites, that they fell through the influence of others, inasmuch as it was their own lust which carried them away. In the first place, therefore, we must beware that our corrupt desires do not tempt us, and we must put a restraint upon ourselves ; and then that the profane despisers of God do not add fuel to the fire. A question here occurs, whether it is sinful to long for flesh; for if so, all our appetites must likewise be condemned. I answer, that God was not wroth because the desire of flesh affected the Israelites; but, first, their disobedience displeased Him, because they longed to eat flesh, as it were, against His will, when He would have them content with the manna alone ; and then their intemperance and violent passion. For this reason Moses says THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 19 that they "lusted a lust,"1 indicating that they abandoned all self-control, so as to' go beyond all bounds. In the third place, their ingratitude displeased Him, which is here adverted to, but openly condemned in the Psalm, where the Prophet reproves them, for that God " had commanded the clouds from above, and opened the doors of heaven," so as to supply them with the " corn of heaven," and the bread " of angels," (Ps. Ixxviii. 23-25 ;) and yet, even so they were not restrained from despising so excellent a benefit, and abandoning themselves to lawless intemperance. The rule of moderation, and of a sober and frugal life, which Paul prescribes, is well known; that we should " know both how to be full and to be hungry, both to abound and to suffer need." (Phil. iv. 12.) Well known, too, is his admonition, that we should " make not provision for the flesh, to fulfil the lusts thereof." (Rom. xiii. 14.) All improper longing is, therefore, to be repressed, so that we should desire nothing which is not lawful; and, secondly, that our appetites should not be excessive. Hence, when he refers elsewhere to this occurrence, (1 Cor. x. 6,) he warns us to fear the judgment of God; " to the intent we should not lust after evil things," thus distinguishing wild and uncontrolled appetites from such as are moderate and well regulated. When they ask, " Who shall give us flesh to eat V they seek to have it elsewhere than from God, who abundantly supplied them with food, though it was of a different kind. We see, then, that they rebelled with a brutal and blind impetuosity; for necessity was laid upon them by God, that they should eat nothing but manna ; against this they struggled like fierce and stubborn beasts, as if they would make God the servant of their lust. 5. We remember the fish which we did eat in Egypt. By this comparison with the former mode of living, they depreciate the present grace of God : and yet they enumerate no delicacies, when they speak of leeks, and onions, and garlic. Some, therefore, thus explain it, When such great abundance and variety was commonly to be met with, how painful and grievous must it be to us to be deprived of greater delicacies! 1 See Margin A.V. 20 calvin's habmony of the four numb. xi. 6. My own opinion is, that these lowly people, who had been used to live on humble fare, praised their accustomed food, as if they had been the greatest luxuries. Surely rustics and artisans value as much their pork and beef, their cheese and curds, their onions and cabbage, as most of the rich do their sumptuous fare. Scornfully, therefore, do the Israelites magnify things which, in themselves, are but of little value, in order the more to stimulate their depraved appetite, already sufficiently excited. Still there is no doubt but that those who had been accustomed to a diet of herbs and fish, would think themselves happy with that kind of food. Moreover, to make the matter more invidious, they say in general, that they ate gratis1 of that, which cost them but little : although such a phrase is common in all languages. For even profane writers testify that all that sea-shore abounds with fish.2 The fisheries of the Nile also are very productive, and a part of the wealth of Egypt: whilst the country is so well watered, that it produces abundance of vegetables and fruits.3 6. But now our soul is dried away. They complain that they arc almost wasted away with famine and hunger, whilst they are abundantly supplied with manna; in the same way as they had just been loudly declaring that they had lived in Egypt for a very little money ; as if they were affected by a great dearth of provisions, when, by the pure 1 A. V., " freely." Ainsworth, " for nought;" " this (he adds) may be referred to the fish which they had for nought, without price, getting them out of the rivers freely ; or for nought, that is, for very little, very cheap. It may also have reference to the former, We remember for nought, i.e., in vain ; so the Hebrew Chinnam, and the Greek S«jsa», sometimes signifieth a thing done or spoken in vain, and without effect; as Prov.i. 17; Ezek. vi. 10; Gal. ii. 21." Geneva Version, "for nought, i.e., for a small price, or good cheepe." 2 Herod., ii. 93, describes the abundance of the fish in Egypt, and their migrations for the deposition of their spawn: and states that the inhabitants of the marshes, some of them, "live on nothing but fish."—Ibid. 92. 3 Haphelius has a striking note on this passage from Herod. " The herbs (onions and garlic) were ordinarily given to labourers in Egypt. Whence also this was the food of the Israelites, whose labours the Egyptians used, or rather abused, in making bricks. Herod, ii. 125. " It is declared by certain Egyptian inscriptions on the Pyramid itself, how much was paid to the workmen, !; n trugpxim, xa.) xoifcftui* ««! ««»»2«, for radishes, onions, and garlic."—Raphel., in loco. THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 21 liberality of God, a kind of food was provided for them, more easy to prepare than any other, and so actually prepared without trouble or cost. But such is the malignity and ingratitude of men, that they count all God's bounty for nothing, whilst they are brooding over their own importunate lusts. Many in their gluttony consume, and bring to nought whatever God bestows upon them : others, in their avarice, dry up the fountain of His liberality, which else would be inexhaustible. But these, in the midst of their abundance, say that they are dry, because insatiable cupidity inflames them, so that God's blessing, however ample, cannot satisfy them. Thus the rain, washing the hard rock, wets it not within, neither tempers its dryness by its moisture. Since, therefore, a contempt of God's blessings withers them all, like a hot blast, let us learn to assign them their duo honour, that they may be supplied to us in sufficiency. Thus will be fulfilled in our case : " The righteous shall flourish like the palm-tree: lie shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age ; they shall be fat and flourishing." (Ps. xcii. 12-14.) For Scripture does not so often declare in vain that God satisfies the longing souls, and filleth the hungry with food. They complain that there is nothing before their eyes but manna : as if their loathing of this one excellent and abundant kind of food was actual famine. 7. And the manna was as coriander seed. Moses had already adverted to this in Exod. xvi.;] but he now repeats it, in order more fully to condemn their perverse desire; for what could be more unseemly and intolerable than thus to eschew a food delightful both in appearance and taste ? For the same reason the Prophet, in Psalm Ixxviii., records that men were not satisfied with " angels' food," and " corn from heaven." Here, instead of saying that it was white, he calls it the colour of Bedola,2 a precious stone, whether a pearl, 1 See ante, vol. i. 27.". ' A. V., "bdellium;" Hebr. ri/13 bedoiach. '• The bdellium of the sacred writer was in all probability the pearl, as 1he Arabic version has rendered it."—lllustr. Comment, on Gen. ii. 12. 22 calvin's hakmony of the rouit numb. xr. 10. or some other kind. Its very appearance, then, was calculated to give them pleasure; and, since without much labour, either by grinding or crushing it, they might make it into various sorts of food, and all of a sweet and pleasant taste, the baser was their ingratitude in complaining, as if God treated them with but little liberality as to their food. 10. Then Moses heard the people weep. Wonderful indeed, and almost prodigious was the madness of the people, thus all of them to mourn as if reduced to the extremity of despair. What would they have done in actual famine ? what if they had to gnaw bitter roots, almost without any juice in them ? What if they had had to live on tasteless and unwholesome bread ? We see, therefore, how by the indulgence of their depraved lusts men make themselves wretched in the very midst of prosperity. Let us, then, learn to bridle our excessive passions, that we may not bring upon ourselves troubles and inconveniences, and all sorts of painful feelings; for if the cause be duly weighed, when men afflict themselves with sorrow and lamentation, we shall generally find that, whereas the evil might be lightened by endurance, its pain is increased by preposterous imaginations. But here a gross instance of luxury is set before us, when, in their satiety, they weep as if long abstinence threatened them with death. It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him, when he knew all the time that he was sustained by His power. His charge was indeed difficult and laborious ; but in that he had experienced God's wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; besides, since he had been dignified by a peculiar honour, it was ungrateful to brand with disgrace the good gift of God. He reputes it his greatest evil that the charge of governing the people had been intrusted to him; whereas all his senses ought rather to have been ravished with astonishment, that God had condescended to choose him to be the redeemer of His people, and the minister of His wondrous power. This, too, THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 23 was very inconsiderate, to ask whether he had begotten or brought forth the people ; as if his calling by God did not lay him sufficiently under obligation, or as if there wore no other ties than those of nature. God, indeed, has inspired parents with such love towards their offspring, that they willingly undergo incredible troubles on their account; but Moses was bound by another kind of piety, for by God's command he was father of the people. Wherefore he ought not to have only regarded nature, but the obligation of his office also. 13. Whence should I have flesh to give to all this people ? Justly, indeed, does he accuse the people, and deny that he is possessed of flesh wherewith to satisfy so great a multitude; but he is wrong in expostulating with God, as if he were burdened beyond his strength; for, since God knew that he was unequal to so many difficulties, He supported him by the influence of His Spirit. But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God's servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God's most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts ? Let us, then, learn to put a stop to this disease in good time. 10. And the Lord said unto Moses, 16. Tune dixit Jehova ad Mosen, Gather unto me seventy men of the Congrega mini septuaginta viros e elders of Israel, whom thou knowest senioribus Israel, quos nosti seniores to he the elders of the people, and esse populi et principes ejus, addu- officers over them; and bring them casque eos ad ostium tabernaculi unto the tabernacle of the congre- conventionis, ut adstent ibi tecum. gation, that they may stand there with thee. 17. And I will come down and 17. Tune descendam, et loquar talk with thee there: and I will take tecum ibi, et separabo de spiritu qui of the spirit which is upon thee, and est in te, et ponam in eis: ut susti-will put it upon them; and they shall neant tecum onus populi: et non bear the burden of the people with sustineas tu solus. thee, that thou bear it not thyself alone. 18. And say thou unto the people, 18. Ad populum autem dices, calvim's harmony of the four numb. xi. 16. Sanctify yourselves against to-morrow, and ye shall eat flesh: (for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt;) therefore the Lord will give you flesh, and ye shall eat. 19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days: 20. But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying, Why came we forth out of Egypt ? 21. And Moses said. The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 22. Shall the flocks and the herds be slain for them, to suffice them ? or shall all the fish of the sea be gathered together for them, to suffice them ? 23. And the Lord said unto Moses, Is the Lord's hand waxed short ? thou shalt see now whether my word shall come to pass unto thee, or not. Sanctificamini in crastinum, et co-medetis carnes: flevistis enim in au-ribus Jehovse, dicendo, Quis comedere faciet nos carnes ? certe melius erat nobis in iEgypto: dedit enim Je-hova vobis carnes, et comedetis. 19. Non una die comedetis, neque duobus diebus, neque quinque die-bus, neque decem diebus, neque vi-ginti diebus tantum : 20. Sed usque ad mensem dierum, donee egrediatur e naribus vestris, et sit vobis in abominationem: prop-terea quod contempsistis Jehovam, qui est in medio vestri, et flevistis coram eo, dicendo, lit quid egressi sumus ex - may be said to signify to prepare, it can only be so rendered when the preparation is by sanctifying.—W. 2 SOT (loathsomeness) is said by »S. M. to be an irregular form of mj; and he renders it dispersion, agreeably with the acknowledged meaning of the root HIT. This account of the word has the sanction of modern lexicographers.— W. SO calvin's harmony of the four numb. xi. 21. their unrestrained gluttony is there rebuked,1 as if he called them guttlers (gurgites,) whom no abundance can suffice to satisfy. Therefore the Prophet says, that although they were bursting with excess, they were not satiated ; but were so inflamed by their boundless voracity, that God's vengeance could alone repress it. But the reason alleged for this is especially to be observed, " because they had rejected God, who was in the midst of them." By these words, the excuse of error or inadvertency is barred ; for if, for the purpose of proving their patience God had withdrawn His power, the terror which they conceived at His absence might, perhaps, have been excusable; but now, when they knew by sure experience that their means of subsistence were supplied by Him, they betray their deliberate wickedness by despising His present beneficence. For that God was in the midst of them is equivalent to His giving manifest tokens both of His infinite power and His paternal favour. These words shew us that the more immediately God manifests His grace to us, the more inexcusable we are, if we disparage it when it is thus liberally offered to us. What follows might appear not to deserve severe reproof, viz., that they " wept before God ;" but the enormity of the sin is specified directly afterwards, i.e, that they were vexed by their departure from Egypt: for this was not merely to repudiate the deliverance, which they had so greatly longed for, but to quarrel with God, because He had listened to their cry, and had condescended to redeem them from their wretched and lost estate. 21. And Moses said, The people among whom I am, are six hundred thousand. Although Moses' object was right, yet he fell into unbelief, and thus stumbled at the very threshold. His pious solicitude indeed impelled him to doubt; because he feared that God's holy name would be exposed to derision and contumely, if he should send away empty those to whom he had promised food. But it seemed to him incredible that so mighty a multitude should be suf- 1 Que la le Sainct Esprit deteste leur gourmandise desbordee;" that there the Holy Spirit marks His detestation of their unbridled glutton}-. —Fr. THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 'SI ficiently supplied with flesh. When he calls them " six hundred thousand," he either does not calculate their numbers exactly, or indicates that some had died since their departure, when he had numbered the people. (Exod. xiv.) Yet it is probable that he referred to the recent census, in which they were found to be 603,550, (Numb. i. 46 ;) but for the sake of brevity he put the sum in the gross, as he does elsewhere, omitting the 3550. (Exod. xii. 37.) By speaking of footmen, he means the men, and thus excepts the women and children. Assuredly such a multitude might astonish him, or, at any rate, might inspire him with alarm, so that he should mistrust the promise. His doubt, however, was wrong in two respects; first, because he did not simply trust, as if he were not assured that God was true in all His words; and, secondly, because he improperly allowed his mind to measure God's inestimable power by his own senses. Let us learn, therefore, that, as soon as God has spoken, we should embrace, without discussion, whatever has proceeded out of His mouth; and so likewise let us learn to humble ourselves, and our own minds, and at the same time to rise by faith above the world, and our natural reason ; so that no absurdity, which the flesh may suggest to us, should prevent us from certainly concluding that whatever God has promised He will, by His might, perform. For it is a most incorrect calculation to bind down God's doings to ordinary standards ; as if His power were not more extensive than our minds can reach. We must, therefore, carefully take notice of the rebuke, whereby God so corrected Moses at once, that it ought to prevent and to cure all diseases of distrust in us. For the immensity of God's hand convicts the folly of those who would subject it to their own imaginations and rules. For, even although God should not stretch forth His hand, He holds heaven and earth in its " hollow," as it is said in Isa. xl. 12. What madness, then, is it to seek to grasp by our own senses, and, as it were, to imprison that hand which is greater than a hundred worlds ! As soon, therefore, as distrust on the score of difficulties begins to take possession of our minds, let this conclusion be remembered, that the promises of God do not exceed the measure of His power to 32 oalvin's harmony of the four numb. xi. 21. accomplish effectually whatever He has declared. This question, however, " Is the Lord's hand waxed short ?" may be explained in two ways : for the old interpreter1 has rendered it, " Is God's hand weak ?" But God seems to adduce the proof, whereby He had borne witness to His power, not only in the creation of heaven and earth, but also in so many recent miracles; as if to rebuke the ingratitude of Moses, who had profited so little by these most striking lessons : for Isaiah uses the same word in this sense, where he says: " Behold, the Lord's hand is not shortened." (Isa. lix. 1.) Moses is unquestionably exalting the blessings received on former occasions, wherein the people had experienced the saving power of God. I have retained the future tense of the verb,2 since it does not injure the sense. What is said amounts to this, Will God's hand be weaker than usual, so as not to put forth its power already known ? 24. And Moses went out, and told 24. Egressus est autem Moses, et the people the words of the Lord, and retulit ad populum verba Jehovse: gathered the seventy men of the congregavitque septuaginta viros e elders of the people, and set them senioribus populi, quos statuit in cir-round about the tabernacle. cuitu tabernaculi. 25. And the Lord came down in a 25. Tuncdescendit Jehovainnube, cloud, and spake unto him, and took et loquutus est ad eum : et seorsum of the spirit that was upon him, and accepit de Spiritu qui erat super eum, gave it unto the seventy elders: and posuitque super septuaginta viros it came to pass, that, when the spirit seniores : et fuit ut requiescente in rested upon them, they prophesied eis Spiritu prophetaverint: et non and did not cease. addiderunt. 26. But there remained two of the 26. Remanserunt autem duo viri men in the camp, the name of the one in castris, nomen unius Eldad, et was Eldad, and the name of the other nomen alterius Medad: super quos Medad: and the spirit rested upon etiam requievit Spiritus (erant vero them, (and they were of them that inter scriptos,sed non egressi fuerant were written, but went not out unto ad tabernaculum) et prophetare the tabernacle,) and they prophesied eo2perunt in castris. in the camp. 27. And there ran a young man, 27. Et cucurrit puer quidam, et and told Moses, and said, Eldad and nuntiavit Mosi, dixitque: Eldad et Medad do prophesy in the camp. Medad prophetant in castris. 28. And Joshua the son of Nun, 28. Tune respondit Jehosua filius the servant of Moses, one of his Nun minister Mosis ex juvenibus young men, answered and said, My ejus, et dixit, Domine mi Moses lord Moses, forbid them. probibe eos. 1 That is, the V. " Numquid manus Domini invalida est ?" * In this C. follows the LXX. M>i x>'i "»{«« air. l^xim; " Shall not the Lord's hand suffice ?" and most of the versions, according to Poole, in which it is rendered " abbreviabitur':" THE HISTORY. LAST BOOKS OF THE PENTATEUCH. S3 29. And Moses said unto him, 29. Cui respondit Moses, Nunquid Enviest thou for my sake ? Would wmnlaris tu propler me ? et utinam God that all the Lord's people were universus populus Jehovse prophetse prophets, and that the Lord would essent! atque ut daret Jehova Spirit-put his Spirit upon them! um suum super eos. 24. And Moses went out and told the people the words. We here see how greatly Moses profited by his brief rebuke, for lie now actively sets about what he was commanded. Doubt had given him a check, so that he stopped in the middle of his course ; whereas he now testifies by the promptitude of his obedience that his distrust is overcome. For just as unbelief discourages men, so that they sink down into inactivity, so faith inspires both body and mind with vigour for the effectual discharge of their duties. Although the narrative does not expressly state that he spoke to them respecting the flesh, it declares in general terms that he omitted nothing ; and, indeed, it would have been very inappropriate to speak only of the Seventy Elders, when the origin of all the evil had been the craving for flesh. Briefly stating, then, that he had reported the commands of God to the people, he includes both parts of the matter, the second of which he then follows up. And, first, he says that the elders were called to the Tabernacle, that they might there be appointed rulers and officers. When he states that they were " set round about," I do not interpret the words so precisely as to suppose that eighteen were ranged on each side, and, of the rest, half were placed before the court, and half behind the Tabernacle; but that they were so arranged, as to surround some part of the Tabernacle. Now, this was equivalent to their being set before God, so that they might hereafter exercise their office with more authority, as being sent by Him ; and at the same time that they might devote themselves to God, and dedicate themselves to His service ; and also, that being invested with the necessary endowments, they might bear the tokens of their calling. For this reason, it is soon afterwards added, that enough of the spirit of Moses was given them for the discharge of their official duties ; for, although Moses by God's command had chosen men of approved virtue and experience, yet He would have them prepared 34 calvin's harmony of the four numb.xi. 2-1. anew, in order that their call might be effectual. When they are said to have " prophesied," this was a visible sign of the gift of the Spirit, which, nevertheless, had reference to a different object; for they were not appointed to be prophets, though God would testify by this outward mark that they were new men, in order that the people might receive them with greater reverence. In my opinion, however, prophecy here is equivalent to a special faculty of discoursing magnificently of secx-et things or mysteries. We know that poets were called prophets by profane writers,1 because poetry itself savours of inspiration (ev0ovcriaafi6v); in the same way that extraordinary ability,2 in which the afflatus of the Spirit shone forth, obtained the name of prophecy. Thus, the gift of prophecy in Saul was a kind of mark of royalty ; so that he might not ascend the throne without credentials. (1 Sam. x. 10.) Thus, then, this Spirit of Prophecy was only accorded to these persons for a short time ; since it was sufficient that they should be once marked out by God: for so I understand what Moses says afterwards, " and they added not."3 It is too forced an interpretation to refer it, as some do, to the past. I confess, indeed, that they were not previously prophets ; but I have no doubt but that Moses here indicates that the gift was a 1 Vates is a name commonly applied by classical writers to poets. " Quare suo jure noster ille Ennius sanctos appellat poetas, quod quasi deorumaliquo dono, atque munere commendati nobis videantur."—Cicero pro Archia Poeta, 8. " De versibus, quos tibi a me scribi vis, deest mihi quidem opera, qu» non modo tempus, sed etiam animum vacuum ab omni cura desiderat; sed abest etiam i»$»»m««/ws."—Ibid. Epist. ad Quint. Frat. iii. 4. s Fr. "La grace de parler authentiquement de choses hautes;" the grace to speak authentically of high things. ' " These words are commonly rendered, ' and did not cease (to prophesy,)' as in our public version; or, 'and did not add,' as they are rendered by Ainsworth and Purver, neither of which renderings is to me intelligible. By adopting the Sam. reading with Houbigant, Dathe, and Rosenmiiller, and placing "SDiO vb"\ at the head of ver. 26, the text will be rectified, and the sense clear : At non congregati sunt, sed remanserant in castris viri duo, quorum nomen unius Eldad, et nomen alterius Medad, tamen requievit super eos spiritus ille (nam ipsi ex conscriptis, atsi non egressi erant ad tentorium) et prophetabant in castris."—Boothroyd in loco. Thus, Eldad and Medad will be the nominative case to the verb, and its meaning " were not assembled." THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 35 temporary one: as we are also told in the case of Saul: for, as soon as this token of God's grace had manifested itself in him,1 he ceased to prophesy. The meaning, therefore, is that their call was thus substantiated for a short period, so that this unusual circumstance should awaken the more admiration. 26. But there remained two of the men in the camp. It is not certain why they had not appeared amongst the others. I do not at all doubt but that they were called for by Moses ; nor would they have been endued with the same grace of the Spirit as the others, if through idleness or contempt they had not come at the time appointed. We may, therefore, probably infer that they did not actually receive the invitation, because they could not be found ; and hence it arose that God excused their ignorance. Still, however, it must be observed that they were kept back by the secret counsel of God, that His grace might be made known by this illustrious proof amongst the common people in general, when they were not all eye-witnesses of it: for the greater portion of them had not assembled at the Tabernacle. In order, therefore, that its fame might spread more widely, and might reach even to the most lowly, God chose that this new and extraordinary gift of His Spirit should be conspicuous in the midst of the camp, lest any of the dullest and grossest among them should pretend to be ignorant of it. In fact, it is plain that they were all aroused by the miracle ; for the " young man," who is spoken of, would not have run to bear the incredible news to Moses, unless struck by the novelty of the case. 28. And Joshua the son of Nun, the servant of Moses. It is obvious that this foolish and preposterous jealousy arose from a good source. Joshua saw that Moses was so preeminent above all others, as to be justly deemed, after God, the head of the people ; he feared, therefore, lest, if any portion of his superiority should be withdrawn, the grace of God would be dispelled and lost. We know, too, that almost every change is injurious, and apt to give a shock to ' The Fr. applies this sentence to the elders, " ils ont cesse de pro-phetizer;" they ceased to prophesy. 36 calvin's harmony of the four numb. xi. 29. public affairs. In asserting, then, the rights of Moses, he desired, as far as he could, to consult the welfare of all; but the excess of his zeal had some alloy in it, in consequence of the immoderate affection and love which he bore to Moses; just as it often happens to ourselves, that although our desires have a right object, they still go astray into erroneous feelings. So, then, let us learn to revere the most illustrious servants of Christ, as that God alone should be supreme ; and that He, who is far above all, should still maintain His pre-eminence. And this will be the case, if we hold fast to the principle, that although " there are diversities of gifts," yet there is but one Spirit from whom they flow; and although there are "differences of administrations," yet but one Lord who must be served, (1 Cor. xii. 4, 5 ;) which also Paul confirms elsewhere, where he teaches us that the gifts are so distributed as that no individual should have all, but each " according to the measure of the gift of Christ." (Eph. iv. 7.) 29. And Moses said unto him, Enviest ihou for my sake ? This may be understood in two different ways. Some take it, as if Moses had said, It is no business of yours, if I have suffered any loss: and if anything is taken from me, it would be mine and not yours to grieve and grudge ; but I think Moses spoke more simply, as if he had said, Behold, how differently I feel from you ; for I, whose cause you suppose yourselves to be promoting, should desire that all were endowed with the spirit of prophecy. So was that foolish jealousy admirably rebuked, which would put a restraint upon God's blessing, so greatly to be desired by every pious mind. At the same time, we fully perceive the gentleness and humility of Moses, whom no ambition, nor consideration of his personal dignity, prevents from willingly admitting the very lowliest into companionship with himself. If any should object that it is God's pleasure, in order to enhance the excellency of the gift, that there should be but few prophets in the Church, and consequently that Moses inconsiderately sought for that, which is in repugnance to God's counsel in this matter, the reply is easy, that, although the saints acquiesce in His ordinary dispensations, THE HISTORY. LAST BOOKS OF THE PENTATEUCH. 37 and are persuaded that the arrangement, which He makes, is the best, yet that it is an act of piety in them to desire to communicate with all others what is given to themselves, so as to be anxious rather to be last of all, than to begrudge perfection to their brethren. In sum, Moses declares that nothing would be more gratifying to him, than that God should diffuse the grace of the spirit of prophecy amongst the whole people, so that all should be partakers of it, from the least to the greatest. 30. And Moses gat him into the camp, he and the elders of Israel. 31. And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. 32. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers; and they spread them all abroad for themselves round about the camp. 33. And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people ; and the Lord smote the people with a very great plague. 34. And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted. 35. And the people journeyed from Kibroth-hattaavah unto Haze-roth ; and abode at Hazeroth. 30. Recepit autem se Moses ad castra, ipse et seniores Israel. 31. Et ventus egressus est a Je-hova, adduxitque coturnices e mari, et demisit ad castra: quasi itinere diei hinc, et itinere diei illinc, per circuitum castrorum, et fere ad duos cubitos per faciem terrse. 32. Tune surrexit populus toto die illo, et tota nocte, totoque die sequenti, et collegerunt sibi coturnices : qui pauciores collegit, colle-git decem cumulos: et expanderunt sibi expandendo per circuitus castrorum. 33. Caro adhuc erat inter dentes eorum antequam coucisa esset: turn furor Jehovse exarsit in populum, percussitque Jehova populum plaga magna admodum. 34. Et vocatum est nomen loci illius Cibroth-hathaavah: quia ibi sepelierunt populum concupiscen-tem. 35. De Cibroth-hathaavah pro-fecti sunt populus in Haseroth, et suhstiterunt in eo loco. 30. And Moses gat him into the camp. Although, after the appointment of the Seventy, all betook themselves to their own stations and dwelling-places, yet there is no doubt but that they were all forewarned of the approaching miracle, so as to be universally attentive to the event, which is presently related. When it is said that it was " a wind of the Lord" which brought the quails, there was no other 38 calvin's hakmony of the four numb. xi. 30. reason for this than that God might openly manifest that all things under heaven are subject to His dominion, and are ready to obey Him. He might, indeed, have created the quails at will (nutu,) just as He rained the manna from heaven ; nor was it natural that by the force of the winds such an abundance of birds should be cast, and heaped together in one place ; but by using the aid of the wind He confirmed what is written in Psalm civ. 3, 4, that " He maketh the winds his messengers,1 and they bear him on their wings ;" because in their swiftness they rapidly bear His commandments from the east to the west. Now, although it is true in the abstract that the winds come from Him, so that they are only His breath, and that the air cannot be stirred in the slightest degree except at His will, still an extraordinary miracle is here specified, as before in the passage of the Red Sea. The Prophet in the Psalm goes further : " He caused an east wind to blow in the heaven ; and by his power he brought in the south wind," (Ps. lxxviii. 26,) in which words He signifies that the whole air was shaken, since the winds suddenly arose from different quarters, which covered the earth in all directions with an immense multitude of the birds. When he says that the earth was filled " as it were a day's journey," I do not understand it as if the dead birds lay at so great a distance, but that they occupied such a space of ground in thick heaps, and, in fact, continuously. And this also we gather from the Psalm, where the Prophet says, that they fell " in the midst of their camp," and were carried to their tents round about. (Ps. lxxviii. 28.) What is added, as to their being " two cubits high," I do not interpret, as some do,2 that they did not fly above two cubits from the ground, so as to be more easily taken with the hand ; but that there was such a mass of them, that every one might carry away as much as he would. For to this also do 1 A. V., "Who maketh his angels spirits." See C.'s own translation and comment.—Cal. Soc. Edit., vol. iv. 144, and 147. 3 So the V., " Volabantque in aere duobus cubitis altitudine super ter-ram." " Sol. Jarchi saith, They flew so high as a man's heart, that he was not toiled in getting them, either by reaching high, or by stooping low."—Ainsworth in loco. Kitto, Illustr. Cora, in toco, prefers this view. THE IIISTOBY. LAST BOOKS OF THE PENTATEUCH. 39 those magnificent descriptions in the Psalm relate, whereby the miracle is extolled: " He rained flesh also upon them as dust, and feathered fowls, like as the sand of the sea/' (Ps. lxxviii. 27.) But how "they spread them abroad— round about,"1 is not very clear to me ; unless, perhaps, they were placed in cages or coops, and daily taken out for food. 33. And while the flesh was yet between their teeth. Moses does not specify any particular day ; but only that God did not wait till satiety had produced disgust, but inflicted the punishment in the midst of their greediness. We may, however, conjecture from what precedes, that time was given them to gorge themselves. From whence their insatiable voracity may be gathered, which prevailed for so many continuous days, and could not be appeased by any quantity of food. God, therefore, allowed them time abundantly suifi-cient for them to gorge themselves, unless their gluttony was prodigious : and yet punished their intemperance, while the meat was yet in their mouths. They were, then, suddenly surprised in the midst of their guttling; and hence it is said in the Psalm, (lxxviii. 30,) " they were not yet estranged from their lust;" just as any glutton might choke himself, by devouring more than his throat could hold. Nor is that at variance with their repletion, of which mention was lately made ; for, however the belly may swell with the quantity of its contents, the furious lust of eating is never appeased. But, in order that their punishment might be more manifest, God inflicted it in the very act; nor could any better opportunity have been chosen. 34. And he called the name of that place Kibroth-hattaavah. It was requisite that some memorial of so great a sin should exist, that the sons might not imitate their fathers. Heretofore God had sustained them with a food both agreeable and wholesome : by longing for unlawful nourishment they 1 " We are disposed to conclude with Calmet (in his note on this place) that the Hebrews salted their quails before they dried them. We have here, then, the earliest indication of processes, the benefits resulting from which have become so diffused and familiar, that it costs an effort of recollection to recognise them as benefits. Yet many centuries have not elapsed since the Emperor Charles V. thought it became him to erect a statue to the man (G-. Bukel) who found the secret of salting and barrelling herrings."—IUustr. Com. in loco. 40 calvin's harmony of tue four numb. xii. 1. were their own poisoners and murderers. Now, such ingratitude was deservedly to be detested by their posterity ; and therefore the name was given to the place, not without the inspiration of the Spirit of God. So Paul reminds us, that in this narrative God's judgment against corrupt and vicious lusts was portrayed, that we might ourselves learn not to lust. (1 Cor. x. 6.) I have already briefly explained how far our appetites are to be restrained, and what intemperance, properly speaking, is. .NUMBERS, CHAPTER XII. 1. And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married : for he had married an Ethiopian woman. 2. And they said, Hath the Lord indeed spoken only by Moses ? hath he not spoken also by us? And the Lord heard it. 3. (Now the man Moses was very meek, above all the men which were upon the face of the earth.) 4. And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. 5. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam : and they both came forth. 6. And he said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. 7. My servant Moses is not so, who is faithful in all mine house. 8. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold : wherefore then were ye not afraid to speak against my servant Moses ? 1. And Miriam and Aaro 1. Et loquuta est Maria et Aharon contra Mosen propter uxorem jEthiopissam quam acceperat: uxorem enim iEthiopissam acceperat. 2. Et dixerunt, Nunquid solum-modo per Mosen loquutus est Je-hova ? nonne etiam per nos loquutus est ? Et audivit Jehova. 3. Vir autem ille Moses mansue-tissimus fuit prse cunctis hominibus qui erant super faciem terree. 4. Ergo extemplo dixit Jehova ad Mosen, Aharon et Mariarn, Egredi-mini vos tres ad tabernaculum con-ventionis. Et egressi sunt ipsi tres. 5. Et descendit Jehova in colum-na nubis, et stetit ad ostium taberna-culi: vocavitque Aharon et Mariam, et egressi sunt ambo ipsi. G. Quibus dixit,Auditenuncverba mea, Si fuerit propheta vobis, ego Jehova in visione apparebo ei, in somnio loquar cum eo. 7. Non sic servus meus Moses, qui in tota domo mea fidelis est. 8. Ore ad os loquor cum eo, atque in visione: non autem per senigma-ta, neque (vel, sed) per similitudi-nem Jehovse aspiciet : quare ergo non timuistis loqui adversus servum meum Mosen ? n spake against Moses. This THE HISTORY. LAST BOOKS OF THE PEHTATEUCH. 41 relation is especially worthy of observation for many reasons. If Aaron and Miriam had always quietly and cordially supported the honour of their brother, and had not been carried away by perverse and ungodly jealousy, their harmony, however holy it was, would have been perverted by the injustice of many, and alleged against them as a deceitful and insidious conspiracy. It came to pass, then, in the wonderful providence of God, that his own brother and sister set on foot a contention with respect to the supremacy, and endeavoured to degrade Moses from the position in which God had placed him : for thus all suspicion of family favour was removed, and it was clearly shewn {hat Moses, being opposed by his own belongings, was sustained by the power of God alone. At the same time it may be perceived how natural is ambition to the minds of almost all men, and also how blind and furious is the lust of dominion. Aaron and Miriam contend with their own brother for the supremacy ; and yet they had received the most abundant proofs, that he, whom they desire to overthrow, had been elevated by the hand of God, and was thus maintained in his position. For Moses had arrogated nothing to himself; and, therefore, it was not allowable that man should attempt to undermine the dignity of that high office, which God had conferred upon him. Besides, God had ennobled their own house and name in the person of Moses, and out of favour to him they had also been endued with peculiar gifts of their own. For by what right had Miriam obtained the gift of prophecy, except for the fuller ratification of her brother's power ? But the arrogance and ingratitude of Aaron was still more disgraceful. He had been by his brother associated with himself: Moses had allowed the high-priesthood to be transferred to him and his descendants, and thus had placed his own in subjection to them. What, then; was there for Aaron to begrudge his brother ; when so exalted a dignity was vested in his own sons, whilst all the race of Moses was degraded ? Still he was so blinded as to deem the honour of his brother a reproach to himself; at any rate, he could not endure to be second to him in dignity, although he was his superior in right of the priesthood. By this example, then, 42 calvin's harmony of the four numb. xii. 1. we are taught how anxiously we should beware of so baneful a plague (as ambition). The wicked brother1 in the tragic Poet says :— " For, if injustice must at all be done, 'Tis best to do it for dominion ;" that, under this pretext, he might through treachery and murder proceed against his own blood with impunity. Now, although we all hold this sentiment in detestation, still it plainly shews that, when the lust for rule takes possession of men's hearts, not only do they abandon the love of justice, but that humanity becomes altogether extinct in them, since brothers thus contend with each other, and rage, as it were, against their own bowels. Indeed it is astonishing that, when this vice has been so often and so severely condemned in the opinion of all ages, the human race has not been ever freed from it; nay, that the Church of God has always been infested by this disease, than which none is worse: for ambition has been, and still is, the mother of all errors, of all disturbances and sects. Since Aaron and his sister were infected by it, how easily may it overspread the multitude ! But I now proceed to examine the words. Miriam is here put before Aaron, not by way of honourable distinction, but because she stirred up the strife, and persuaded her brother to take her side; for the ambition of the female sex is wonderful; and often have women, more high-spirited than men, been the instigators not merely of squabbles, but of mighty wars, so that great cities and countries have been shaken by their violent conduct. Still, however, this does not diminish the guilt of Aaron, who, at the instance of his foolish sister, engaged in an unjust and wicked contest with his brother, and even declared himself an enemy to God's grace. Further, because they were unable to allege any grounds, upon which Moses in himself was not far their superior, they seek to bring disgrace upon 1 They are the words of Eteocles in the Phcenisste of Euripides :— KaXXttrrov «§/«s?v ruWoc V iv